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The past thirty years have seen dramatic changes to the character of state membership regimes in which practices of easing access to membership for resident non-citizens, extending the franchise to expatriate citizens as well as, albeit in typically more limited ways, to resident non-citizens and an increasing toleration of dual nationality have become widespread. These processes of democratic inclusion, while variously motivated, represent an important trend in the contemporary political order in which we can discern two distinct shifts. The first concerns membership as a status and is characterised in terms of the movement from a simple distinction between single-nationality citizens and single-nationality aliens to a more complex structure of state membership in which we also find dual nationals and denizens (Baubock, 2007a:2395-6). The second shift relates to voting rights and is marked by the movement from the requirement that voting rights are grounded in both citizenship and residence to the relaxing of the joint character of this requirement such that citizenship or residence now increasingly serve as a basis for, at least partial, enfranchisement. In the light of these transformations, it is unsurprising that normative engagement with transnational citizenship – conceived in terms of the enjoyment of membership statuses in two (or more) states – has focused on the issues of access to, and maintenance of, national citizenship, on the one hand, and entitlement to voting rights, on the other hand.
The title I have chosen seems to signal a tension, even a contradiction, in a number of respects. Democracy appears to be a form of political organisation and government in which, through general and public participatory procedures, a sufficiently legitimate political will is formed which acquires the force of law. Justice, by contrast, appears to be a value external to this context which is not so much linked to procedures of “input” or “throughput” legitimation but is understood instead as an output- or outcome-oriented concept. At times, justice is even understood as an otherworldly idea which, when transported into the Platonic cave, merely causes trouble and ends up as an undemocratic elite project. In methodological terms, too, this difference is sometimes signalled in terms of a contrast between a form of “worldly” political thought and “abstract” and otherworldly philosophical reflection on justice. In my view, we are bound to talk past the issues to be discussed under the heading “transnational justice and democracy” unless we first root out false dichotomies such as the ones mentioned. My thesis will be that justice must be “secularised” or “grounded” both with regard to how we understand it and to its application to relations beyond the state.
Natural resources in sub-Saharan Africa suffer from a bad reputation. Oil and diamonds, particularly, have been blamed for a number of Africa’s illnesses such as poverty, corruption, dictatorship and war. This paper outlines the different areas and transmission channels of how this so-called “resource curse” is said to materialize. By assessing empirical evidence on sub-Saharan Africa it concludes that the resource curse theory fails to sufficiently explain why and how several countries have not or only partly been affected by the “curse”. Theoretically, the paper argues that whether or not natural resources are detrimental to a country’s socio-economic and political development depends on a number of contextual variables, divided into country-specific conditions and resource-specific conditions (type, degree/level of abundance and dependence, resource revenue management, involved companies etc.). Methodologically, a future research agenda needs to examine the complex interplay of these contextual variables by adding sophisticated comparative research designs, especially “small and medium N” comparisons, to the tool box which has been widely confined to the juxtaposition of “large N” and country case studies.